AN EXAMINATION of the Four Gospels brings the fact to light that opposition to the Lord Jesus on the part of the Pharisees began early in His ministry and continued to grow and increase with the passing of the days. It finally culminated in a demand for His destruction. A study of John's Record of the Gospel shows that, whenever Jesus appeared in Jerusalem, the Pharisees as a rule attacked Him and tried to discredit Him in the eyes of the people. Even at the first recorded Passover when Jesus visited Jerusalem, the authorities challenged His cleansing of the Temple (John 2:13-22). Though we are not told that the Pharisees as a group opposed Him on this occasion, we may be certain that they were among those who did; because they were most influential in the government at that time and seem to have dominated the policies of the nation. According to John 4:1f Jesus left Judea and went into Galilee because of the Pharisees who had become jealous of Him because of His having more influence than John. It seems that they kept hounding Him when He went from place to place. Even the authorities in Jerusalem sent spies who continued on His trail, and who on every occasion possible clashed with Him in an effort to discredit Him in the eyes of the people. At different times He referred to them and their hypocrisy. When He was engaged in His latter Perean ministry, He lamented Jerusalem's attitude and pronounced her doom (Luke 13:34-35). At various times He laid bare the hypocrisy of the Pharisees. We do not, as some critics do, believe that Matthew has gathered up certain instances scattered here and there through the other Gospels and presented them to us as a connected sermon delivered on the last day of His public ministry before His crucifixion. All public speakers repeat their sayings, and some, often their sermons. Whenever a situation similar to another one arose, Jesus met the issues involved in the same way unless there were modifying circumstances. Since there is no reason for our not accepting the account as given in Matthew, chapter 23, we shall believe that Jesus delivered this sermon just as it is written here. We therefore ignore the specious claims of critics of the Gospel Record.

Because of our Lord's incisive remarks regarding the Pharisees in this and other messages, some have concluded that He condemned all the Pharisees. This is not necessarily the case. There were some who were friendly to Him. He was entertained by a certain Pharisee (Luke 14:1). About the same time certain Pharisees warned Him of Herod's intention to kill Him (Luke 13:31).

Are we to conclude that the Pharisees were the basest of hypocrites? Doubtless many of them were; but it is difficult for us to conclude that all of them were of this type. There are hypocrites and unscrupulous people in every group of any size. There are likewise honest, sincere persons in all groups. When we view the entire situation, we cannot avoid the conclusion that the majority of the leaders of the Pharisaic party in our Lord's day and time were professional in their religious confession, were legalistic in their attitude, and were hypocritical in their hearts. Had they been otherwise, they certainly would not have rejected the plain, clear teaching of the Son of God and opposed Him as they did.

In introducing His message on the occasion of our study, our Lord stated to the multitudes and to His disciples that the scribes and Pharisees were sitting in the seat of authority -- "on Moses' seat"--and that they should obey the instructions and regulations that were issued by these authorities. This is seen in the first four verses of Matthew, chapter 23. From this we can see that the disciples of the Lord Jesus are to obey the laws and the regulations of those who are in authority--in the state or in the community. The Apostle Paul, in Romans, chapter 13, commanded the Roman Christians to be obedient to the civil powers, which have been ordained of God to keep order, in order that we Christians might lead quiet, peaceful lives in all godliness and gravity. The Apostle urged Timothy to pray for the rulers that they might govern in such a way that we might live pious lives in the service of God (1 Tim. 2:1).

If, however, the civil authorities should require us to do something that is contrary to the written Word of God, we are to follow the example of Peter and John as set forth in Acts, chapter 4. These Apostles were commanded to preach in the name of Jesus the resurrection from the dead. The Sanhedrin forbad their doing this. The Apostle Peter therefore, guided by the Spirit of God, declared: "Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye: for we cannot but speak the things which we saw and heard." Should any officer of the law require us to do something that is positively contrary to the will of God, we must therefore be firm, yet at the same time manifest the gentleness of Christ. But while manifesting this gentleness, we can at the same time also exemplify Him in sternness and resoluteness for the right and for the justice.

Jesus warned the disciples not to follow the example of the authorities of His time, for they were saying, but not doing. Moreover, they had no consideration for the poor and the unfortunate. They even laid heavy burdens upon men which they themselves would not attempt to bear. Neither would they assist anyone who was bowed beneath a heavy load. Christians are urged to practice the Golden Rule and to do unto others as they would have them do unto themselves.

In verses 5 and 6 of this chapter we hear our Lord charging the Pharisees that they were doing what they did in order to be seen of men and in order to receive praise from them. They would make the phylacteries and the borders of their garments especially broad in order that everyone might be able to see them. They thought that by thus enlarging the borders of the garments, they would be considered the more pious and holy. Real piety is of the heart, but it always manifests itself in meekness and gentleness in the life.

Moreover, the Pharisees delighted in obtaining the chief places at the feasts and the leading seats in the synagogues. In other words, they were seeking their own and were not interested in the welfare of others. They also wanted to be saluted in the market places and to be recognized as great.

The word, rabbi, in the original Hebrew means great or large. Thus the Pharisees, in selecting this word as a title, showed that they themselves had exalted opinions regarding themselves. The spirit of our Lord was not to think more highly of oneself than he ought to think, but to think soberly, righteously, and justly. The men whom our Lord here was condemning were those who had exalted opinions of themselves and whose egotism was most highly developed. He therefore said that no one should call another rabbi. This prohibition raises the question concerning the use of titles. Personally, I think that it is safest to avoid all ecclesiastical names and titles.

But someone will ask: How about academic distinctions? What about people calling others "doctor" and the like? If a man has taken certain courses in the university and is graduated as a doctor of medicine, it is nothing but proper and right to recognize his academic acquirements and his standing in the medical world. The same thing is true of dentists. It is also true concerning those who hold a Ph.D. degree. To my mind there can be no question concerning recognition of one's academic training by the use of the word "doctor." But to use the term in an ecclesiastical sense is, to my way of thinking, improper and is contrary to the spirit of this passage.

Our Lord also prohibited the use of the word "father" as a religious title. Under no condition would I allow anyone to call me by such, because I would consider it a violation of this prohibition of our Lord.

We are therefore to call no one upon earth our master. One who wishes to be great let him become the servant of all. The way to greatness is by the road of humbling oneself and becoming a servant of others. This is the true measure of greatness. One, on the other hand, who exalts himself shall be humbled in due time.

In verse 13 our Lord addressed the scribes and Pharisees and designated them as hypocrites. In doing so, He pronounced the first woe upon them. The thing for which they were here condemned is that they were shutting up the kingdom of heaven against men and were not entering into it, neither were they allowing those who desired to enter to do so.

Was the kingdom at this time established so that people could enter into it? This question is answered in various ways. I believe, however, that, when all the facts are learned and recognized, one must come to this conclusion. The kingdom was announced as having come to hand by John the Baptist and Jesus. The Lord did the preliminary work of establishing the kingdom during His own personal ministry. But it was thoroughly and completely established on the day of Pentecost when the Holy Spirit came and brought together into a living organism the material which had been prepared by John and our Lord. In the sixteenth chapter of Matthew we read of the establishment of the kingdom as being in the future. At the end of Acts, chapter 2, we read of the church as being in existence at that time. Thus one, in view of these facts, comes to the conclusion that the church was actually founded on the day of Pentecost when the Holy Spirit came.

As the Lord Jesus Christ was gathering His material and doing the preparatory work for the establishment of the kingdom, the Pharisees were endeavoring to block His way on every occasion and were trying to turn people from the truth. These leaders were not in sympathy with His work. On the contrary, they opposed it and hindered the masses of the people from coming to the Lord and accepting the truth. Because of this attitude and their actions, Jesus pronounced this woe against them.

The second woe is found in verse 15. It is pronounced against the same group of hypocrites because they would compass land and sea to make one Jewish proselyte. After anyone was won to their peculiar views and tenets, he, having committed himself, became "twofold more a son of hell" than they themselves. When people once accept some doctrine, it is very difficult for them to change their mind and admit that they have been wrong. This is especially true with reference to the acceptance of false religious teachings.

May God enable us, who are endeavoring to win people to the Lord Jesus, to know whereof we speak and to give forth nothing but the truth. May we be very careful in teaching the Word. Let us avoid all speculation and guessing. Let us be certain that we know what is true before we attempt to teach anything in the name of the Lord.

On the one hand, since it is human to err, and since it is possible that we may be mistaken on some points, let us be open to conviction and receive new light from any source whatsoever. But on the other hand, let us not be gullible and accept just anything that may be given us. In other words, we are to be established and not be moved around by every wind of doctrine.

The third woe was directed against the different oaths that were taken by the Jews. They split hairs with reference to this subject. For instance, as our Lord pointed out, they taught that "Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor." The great masses of the people did not know the fine, hairsplitting technicalities of Pharisaic theology and philosophy. According to them one could swear by the Temple in confirming a certain position to another; but if brought into court, the oath would not necessarily stand, unless it squared with their theological conceptions. But they thought that, if one swore by the gold of the Temple, he was under obligation to carry out that oath and would be forced to do so by a court of law. These fine distinctions were made in swearing by the altar or the gift upon it. All such hairsplitting distinctions were contrary to the high ethical standards set forth in the Scriptures.

In reply to these people our Lord said that the one who swore by the Temple swore "by him that dwelleth therein"; that is, by the Lord himself. The one who would swear by heaven would swear by the throne of God, and by Him who sat upon it. Thus with a few words our Lord brushed away all of these pious dodges invented to relieve one of responsibilities.

James urged the brethren not to swear at all: neither by heaven nor by earth; but their "yes" must be "yes" and their "no" must be "no." In connection with the consideration of this passage, the question arises as to legal oaths. Some people are conscientious and cannot, on account of our Lord's teaching and that of James, take an official oath. The high priest Caiaphas, put Jesus under oath and asked Him a question concerning His being the Messiah, the Son of God. Then Jesus admitted that He was the Messiah and made a prediction concerning His session at the right hand of the throne of God and of His return (Matt. 26:63,64). Notwithstanding our Lord's taking the oath and testifying, many sincere, honest Christians endeavor to avoid taking an official oath. Our government recognizes the Bill of Rights and allows men to affirm rather than taking an oath if they request to do so. I am very thankful that our government thus respects the conscientious convictions of people on this point. I personally always affirm that what I am saying is the truth. In doing this, I know I cannot be mistaken.

In verses 23 and 24 Jesus condemned the practice of the scribes and Pharisees in their being so very meticulous in observing the tithing of mint and anise and cumin, but at the same time leaving the weightier matters of the law--justice, mercy, and faith--undone. It is very easy for one to fall in line with this practice of the Pharisees. Let us observe the letter of the law wherever it is possible and also the letter of the instructions that are found in the New Testament; but let us be certain that we are in harmony with the spirit of any bit of instruction which the Lord gives us. Everyone who realizes his position in Christ wants to follow the spirit of the instructions found in the New Testament. We are not under law but are under grace. Yet we want to give no occasion to anyone to complain of our being lawless and disregardful of certain legal requirements.

The fifth woe is found in verses 25 and 26. In this denunciation our Lord exposed the hypocrisy of His opponents by calling attention to their desiring to make an outward show and appearance regardless of what was on the inside or behind the scenes. He stated His principles by use of the cup and the platter. It is not enough to wash the outside of these and leave the inside uncleansed. The first thing to do is to cleanse the inside and then the outside also. The tree must first be made good in order that it might bear good fruit. Man must be cleansed by regeneration and the Holy Spirit must dwell in his life. Thus anyone is cleansed within in order that he might be clean in his outward life and actions.

In the sixth woe (vss. 27,28) our Lord condemned His opponents because they were like whited sepulchres. Outside these tombs appeared beautiful, but within was the stench of decaying bones. So Jesus said that His opponents were outwardly, from a ceremonial standpoint and the standards of the day, clean and beautiful, but within they were not. They had not been regenerated and saved.

The seventh and last woe is found in verses 29-36. At this time our Lord condemned His opponents for building the sepulchres of the prophets and decorating their tombs and at the same time saying, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets." They revered the memories of these great heroes of faith who laid down their lives for God. What they were doing was engaging in a type of hero worship. But Jesus saw in the conduct of His adversaries evidence that they had the same spirit as their fathers who actually did the killing of the prophets. He therefore urged them to fill up the measure of their fathers.

Our Lord never minced words. He called a shovel a shovel and a spade a spade. He therefore spoke to them saying, "Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell?" There never was stronger language than this spoken by anyone to others. Jesus knew what He was saying. He knew the people to whom He was talking. Thus He compared them to serpents and vipers and asked how could they escape the judgment of Gehenna.

Gehenna is different from Hades or Sheol. The latter terms refer to the place of departed spirits, after death and prior to the resurrection. Gehenna on the other hand is the place of eternal punishment where the wicked will be and will suffer throughout all eternity for not having accepted the unbounding, unlimited grace of Almighty God.

To show that they--His opponents--were of the same character as their fathers, our Lord foretold that He would send to them prophets, wise men, and scribes, and that they would kill some, crucify others, scourge others in their synagogues, and persecute them from city to city. This was literally fulfilled in the Apostolic Age. The Lord said that they would do this and that, in doing so, there would be required all the righteous blood shed upon the earth from the days of Abel to Zachariah of that generation. In other words, every type of person who had been slain by wicked men from Abel to Zachariah, who was slain "between the sanctuary and the altar," would be slain in the Apostolic Age by those whom He addressed. History bears out the correctness of this statement.

In verses 37-39 we have our Lord's lament over Jerusalem: "0 Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord."

We must not confuse this lament, which concluded our Lord's last public discourse, with His bursting into tears upon His approach to the city on what is usually called Palm Sunday, the record of which is found in Luke 19:41-44. Of course this latter event occurred on Sunday before the lament of the present passage, which was at the close of Tuesday of Passion Week.

Our Lord accused Jerusalem of killing the prophets and stoning those sent unto her. He of course was speaking of official Jerusalem.

Moreover, He told His adversaries that He would often have gathered Israel, who is scattered among the nations, if she had allowed Him to do so. On the contrary, the people were unwilling for Him to do so. This thought is in perfect accord with a prediction of Isaiah. If Israel had only accepted Messiah when He appeared the first time, her peace would have been like a river and her righteousness like the waves of the sea (Isa. 48:18). Since Israel did reject her Lord, refusing to accept His salvation, He foretold that her house, the Temple, would be left to her desolate. God forsook the house. He would not accept any worship that was rendered in that place after they rejected Him. Finally, in 70 A. D., it was destroyed.

Jesus concluded His lament by saying that they would never see Him anymore till they say, "Blessed is he that cometh in the name of the Lord." Here of course our Lord was speaking of His returning in glory to the Jewish nation. His statement on this point is in perfect alignment with that of Hosea 5:14. Here the prophet, impersonating Messiah, said that, after the two houses of Israel rejected Him, He would go away and return to His place "till they acknowledge their offense, and seek my face." Our Lord then, in fulfillment of Hosea's prophecy and His own forecast, went away to glory after His rejection. During this present dispensation He has been seated at the right hand of the throne of God. He will remain there until Israel, having heard the truth of the message of the gospel, repents of her sins, confesses her national sin, and accepts Him, imploring that He return for her deliverance. When she does this, He will return--but never until then.

It is our duty and privilege to give this saving message concerning the Lord Jesus Christ to all Israel in this generation in such a way that the nation will be convinced of its crime of rejecting Him and will be brought to the point that she will repudiate her national sin and accept Him. May the Lord enable you and me, dear friends, to do what we can to bring this message to suffering Israel at this time.